International J.

Advances in Social Sciences 5(4): October- December 2017

www.anvpublication.org

ISSN 2347-5153 (Print)

2454-2679 (Online)

RESEARCH ARTICLE

‘ Nagas’ : The Religious Pantheon of Ancient India

Srotoswini Borah
Student, University of Delhi, Delhi
*Corresponding Author E-mail: srotoswiniborah@gmail.com

ABSTRACT:
This article mainly reflects the emergence and development of the Naga cult in India. The article mainly
discusses around the early development of the Naga worship in ancient India and how it developed into one of
the most popular regional cult of Northern India and with times how it expanded. The article is mainly based on
the exiting literary sources including Vedas, Puranas and various chronicles and the archaeological remains that
have been gathered through vigorous excavations in the various sites, basically in North India. This work also,
however, discusses about the hidden intensions behind the emergence of this religious pantheon during the
ancient Indian period.

KEYWORDS: Nagas, Mathura, Kashmir, Taksaka, Ananta, Mahabharata, Ravana.

1. INTRODUCTION: We can find references to snake deities in both Hindu

Nagas, the snake-worshipping communities of ancient
India occupy an important place in Indian history. The
cult of snake worship assumed a special significance and
importance in India as in no other part of the world. This
unique cult got widely distributed or developed in
various forms. However, it is interesting to admit here
that in Hindu Pantheon the symbolism of Nagas is much
more compound. If we look closely into the Hindu
Religious rituals and spiritual tradition, a snake is not an
evil creature but a divine figure which represents
eternalness as well as actuality. It actually represents the
process of existence consisting of creation, which
develops into preservation and then the ultimate
demolition and lastly to extinction.
Received on 10.09.2017 Modified on 11.10.2017
Accepted on 12.12.2017 © A&V Publication all right reserved
Int. J. Ad. Social Sciences. 2017; 5(4):199-201.
folklore and literature. They are popularly associated
with both Lord Vishnu and Lord Shiva and several other
divine figures including Indra, who is usually believed to
ride an elephant known as Nagendra, the Lord of the
snakes, which most probably shows the control over the
snake world.
2. POPULAR NAGAS:
The Nagas can be seen as some kind of community in
India from the time of the Later Vedic period. The Nagas
enjoy a prominent place in ancient Indian mythology and
folklore. There are literary references to numerous
Nagas. The most famous Nagas which acquire important
place in Indian literature are Sesa or Ananta, Vasuki,
Taksaka, Sankha, Mani and others. The cult of Nagas,
along with another class of semi-angelic beings known
as Yakshas, was widely prevalent in ancient India. The
worship of snake deities is popular in different parts of
India even to this day. Manasa Devi, the serpant goddess
is popular among the people of North-east India
basically in Assam who is very vigorously worshipped
by the people of lower part of Assam especially.

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3. VARIOUS POPULAR WRITINGS ON NAGAS: Prevalence of Taksaka cult is also referred to in the
Vedic texts very frequently use the word ‘ Ahi’ whic h Kalhana’ s Rajatarangini and Bilhana’ s
actually stands for ‘ snake’ . The word ‘ Ahi’ in real ity Vikramankadevacarita. If we look for the prevalence of
reflects the fear for the snakes. Apart from this the word Taksaka cult in modern times, we can notice the shrine
also stands for reflecting the uncommon features of dedicated to him near Navali in the old Indore state only
snakes and for the admiration of the snakes. Among the which is currently in Madhya Pradesh.
Vedas, Rig Veda mentions that the Nagas became a
community of regular deities who were used to be 4. AVAILABLE NAGA INSCRIPTIONS AND
worshipped on a daily basis during the time of the IMAGES:
Yajurvedic society. Rig Veda also refers to the various Countless ancient Naga images have been discovered at
offerings that were made to the Naga deities during this the various regions of Mathura and its other adjoining
period’ s various religious rituals and practices. areas around Mathura. An inscription of the Kanishka
Atharvaveda talks about various prayers dedicated to the Era corresponding to A.D. 104 bears the event of the
Nagas which were actually chanted to get rid of the installation of a stone at the place of Bhagavat
destructive attitude of the snake deities. This Veda Dadhikarna, the Lord of the Nagas. Another Mathura
inscription on a Naga image dated in the 8th year of
further refers that the snakes are nothing but the saviours
of the people or of the communities. According to these Kanishka’ s reign records the consecration of a tank and a
writings, snakes are capable of destructing the harmony garden dedicated to Bhagavat Bhuminaga. A Naga
of the world or of the extinction of humanity due to image discovered at Chhargaon, five miles away from
which we may consider, at certain points, the fact that the southern part of Mathura, also bears an inscription
might be Naga cult emerged and grew subsequently out stating that the Naga was installed by two persons in
of the fear in human hearts for their destruction by snaketheir own tank. But no name is applied to the Naga in
deities. this case. The popularity of the Naga cult in the Mathura
region is again indicated by the Harivamsa episode of
If we look at the ancient time period of Indian history the famous Kaliya-Naga, who lived in the waters of the
then we can notice that the worship of Nagas was quiet Yamuna as well as by the well-known conception of
popular in Northern Indian region. For example, various Balarama as the incarnation of Ananta-Naga.
available chronicles of Kashmir speak vigorously about
the worship of a quality amount of Naga deities in that A great Centre of Naga cult in the Eastern part of
region. The most popular Naga deity of that region as Northern India was Rajagriha (Modern Rajgir in Patna,
reflected in the writings is Nila who was regarded as the Bihar), the ancient capital of Magadha, and its
guardian deity of Kashmir and believed to had lived in neighbourhood. A writing recorded by Chinese traveller
the water. An acclaimed 8th century’ s royal house of Hiuen-Tsang shows that Nalanda was the prominent
ancient Kashmir represented by Muktapida Laliditya Naga and the guardian deity of the city of Nalanda.
interestingly professed that they were the ancestors of According to Mahabharata, there were temples of the
Naga Karkotaka, who is also famous in the episode of Naga gods, Swastika-Naga and Mani-Naga at Rajagriha.
Nala of Mahabharata. Some old Brahmi inscriptions Ancient Naga images have been discovered at Rajgir or
from Bharhut mention about two Naga kings, namely, Rajagriha. A sculpture discovered in the ruins of
Elapatra and Cakravaka. If we go through the Buddhist Maniyar Math, is known to bear the representation of
literature then it can be seen that these writings have two male Naga figures with a very tiny female figure
mentioned about Naga Elapatra as the popular Naga of between the two male figures. These three figures have
Takshasila, where the great serpant-sacrifice of the Kuru been identified as Mani-Naga, Swastika-Naga and
king Janamejaya is believed to have taken place to take Sumagadha respectively. Sumagadha has been referred
revenge from Naga Taksaka for his father, king to as the sister of the two Naga brothers as inscribed on
Parikshit’ s death. the sculpture itself. Regarding this image of the female
snake-deity, it is however interesting to reflect here that
One of the most famous of the Naga deities in ancient the worship of the Naginis does not appear to have been
Indian literature is Taksaka. He seems to be mentioned popular in other parts of India during ancient times.
in the Atharvaveda and Sankhayana Grhyasutras. The Although Naginis are referred in some of the Puranic
Visnusmriti and others prescribe food offering, for the episodes and also in the Epics, the Nagas are always
protection of the house, to various deities including seem to have been the most prominent figures as
Taksaka. Taksaka is the chief Naga hero in the reflected in the ancient Indian literature. In Bengal and
Mahabharata stories about the Kuru Kings, Parikshit and its neighbourhood people are sometimes found
his son Janamejaya. There are several references in the worshipping the Vastu-Sarpa, which is a serpant that lies
epic Ramayana to Ravana’ s victory over the Naga king in a particular house for a long time as a household deity
Vasuki and his conquest of the Naga capital Bhogavati. as believed to do no harm to the householders.
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5. REASONS FOR THE DEVELOPMENT OF THE

NAGA CULT:
The origin and gradual expansion of this creed however
create some mysterious questions among the scholars as
why did this creed connected with the worship of Nagas
became so popular within a short span of time. But with
the development of human psychology, scholars now try
to argue that due to the fear of death might be Naga
worship gradually developed in India. To some extent,
this theory can be regarded as true. However, while the
snakes are regarded as threatening on one side, they are
on the other side admired by people. More interestingly,
people also believe that snakes reflect immortality and
purity because they change their skin on a regular basis.
But, it is important to keep this in mind before
considering any theory as true because there is
abundance of theories regarding the emergence of the
Naga worship in India.

6. CONCLUSION:
However, it is really important to understand the growth
and expansion of this creed in India during the ancient
period. Many questions can be raised as why this creed
got so much importance and popularity among the
people. Some initial answers regarding the emergence of
this pantheon can be put forward. For example, might be
this religion arose as gratitude towards the snakes that
were always connected with the mainstream deities.
Besides, the fear of death by the snakes might have
brought the communities to worship the Nagas as deities.
Therefore, a close analysis is needed to know about the
development of this pantheon in India.

REFERENCES:
1. Maiti, P., [1964], Studies in Ancient India, Kolkata.
2. Singh, Upinder, [2009], A History of Ancient and Early Medieval
India, New Delhi.
3. Sharma, R.S.; [2005], India’ s Ancient Past,New Delhi.

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